The Reality and the Shadow
Way to Salvation
The People of India
I am That I am
Unity
The Worship of the Divine Mother
The Essence of Religion
Home / Complete-Works / Volume 8 / Notes of Cla.s.s Talks and Lectures / *
NOTES OF CLa.s.s TALKS.
WHEN WILL CHRIST COME AGAIN? I never take much notice of these things. I have come to deal with principles. I have only to preach that G.o.d comes again and again, and that He came in India as Krishna, Rma, and Buddha, and that He will come again. It can almost be demonstrated that after each 500 years the world sinks, and a tremendous spiritual wave comes, and on the top of the wave is a Christ.
There is a great change now coming all over the world, and this is a cycle. Men are finding that they are losing hold of life; which way will they turn, down or up? Up, certainly. How can it be down? Plunge into the breach; fill up the breach with your body, your life. How should you allow the world to go down when you are living?
THE DIFFERENCE BETWEEN MAN AND CHRIST There is much difference in manifested beings. As a manifested being you will never be Christ. Out of clay, manufacture a clay elephant, out of the same clay, manufacture a clay mouse. Soak them in water, they become one. As clay, they are eternally one; as fashioned things, they are eternally different. The Absolute is the material of both G.o.d and man. As Absolute, Omnipresent Being, we are all one; and as personal beings, G.o.d is the eternal master, and we are the eternal servants.
You have three things in you: (1) the body, (2) the mind, (3) the spirit. The spirit is intangible, the mind comes to birth and death, and so does the body. You are that spirit, but often you think you are the body. When a man says, "I am here", he thinks of the body. Then comes another moment when you are on the highest plane; you do not say, "I am here". But if a man abuses you or curses you and you do not resent it, you are the spirit. "When I think I am the mind, I am one spark of that eternal fire which Thou art; and when I feel that I am the spirit, Thou and I are one" - so says a devotee to the Lord. Is the mind in advance of the spirit?
G.o.d does not reason; why should you reason if you knew? It is a sign of weakness that we have to go on crawling like worms to get a few facts and build generalisations, and then the whole thing tumbles down again. The spirit is reflected in the mind and everything. It is the light of the spirit that makes the mind sensate. Everything is an expression of the spirit; the minds are so many mirrors. What you call love and fear, hatred, virtue, and vice are all reflections of the spirit; only when the reflector is base the reflection is bad.
ARE CHRIST AND BUDDHA IDENTICAL? It is my particular fancy that the same Buddha became Christ. Buddha prophesied, "I will come again in five hundred years", and Christ came here in five hundred years. These are the two Lights of the whole human nature. Two men have been produced, Buddha and Christ; these are the two giants, huge gigantic personalities, two G.o.ds. Between them they divide the whole world. Wherever there is the least knowledge in the world, people bow down either to Buddha or Christ. It would be very hard to produce more like them, but I hope there will be. Mohammed came five hundred years after, five hundred years after came Luther with his Protestant wave, and this is five hundred years after that again. It is a great thing in a few thousand years to produce two such men as Jesus and Buddha. Are not two such enough? Christ and Buddha were G.o.ds, the others were prophets. Study the life of these two and see the manifestation of power in them - calm and non-resisting, poor beggars owning nothing, without a cent in their pockets, despised all their lives, called heretic and fool - and think of the immense spiritual power they have wielded over humanity.
SALVATION FROM SIN.
We are to be saved from sin by being saved from ignorance. Ignorance is the cause of which sin is the result.
COMING BACK TO THE DIVINE MOTHER When a nurse takes a baby out into the garden and plays with the baby, the Mother may send a word to the baby to come indoors. The baby is absorbed in play, and says, "I won"t come; I don"t want to eat." After a while the baby becomes tired with his play and says, "I will go to Mother." The nurse says, "Here is a new doll", but the baby says, "I don"t care for dolls any more. I will go to Mother", and he weeps until he goes. We are all babies. The Mother is G.o.d. We are absorbed in seeking for money, wealth, and all these things; but the time will come when we will awaken; and then this nature will try to give us more dolls, and we will say, "No, I have had enough; I will go to G.o.d."
NO INDIVIDUALITY APART FROM G.o.d If we are inseparable from G.o.d, and always one, have we no individuality? Oh yes; that is G.o.d. Our individuality is G.o.d. This is not real individuality which you have now. You are coming towards that true one. Individuality means what cannot be divided. How can you call this state - we are now - individuality? One hour you are thinking one way, and the next hour another way, and two hours after another way. Individuality is that which changes not. It would be tremendously dangerous for the present state to remain in eternity, then the thief would always remain a thief, and the blackguard, a blackguard. If a baby died, it would have to remain a baby. The real individuality is that which never changes, and will never change; and that is G.o.d within us.
Home / Complete-Works / Volume 8 / Notes of Cla.s.s Talks and Lectures / *
MAN THE MAKER OF HIS DESTINY There was a very powerful dynasty in Southern India. They made it a rule to take the horoscope of all the prominent men living from time to time, calculated from the time of their birth. In this way they got a record of leading facts predicted, and compared them afterwards with events as they happened. This was done for a thousand years, until they found certain agreements; these were generalised and recorded and made into a huge book. The dynasty died out, but the family of astrologers lived and had the book in their possession. It seems possible that this is how astrology came into existence. Excessive attention to the minutiae of astrology is one of the superst.i.tions which has hurt the Hindus very much.
I think the Greeks first took astrology to India and took from the Hindus the science of astronomy and carried it back with them from Europe. Because in India you will find old altars made according to a certain geometrical plan, and certain things had to be done when the stars were in certain positions, therefore I think the Greeks gave the Hindus astrology, and the Hindus gave them astronomy.
I have seen some astrologers who predicted wonderful things; but I have no reason to believe they predicted them only from the stars, or anything of the sort. In many cases it is simply mind-reading. Sometimes wonderful predictions are made, but in many cases it is arrant trash.
In London, a young man used to come to me and ask me, "What will become of me next year?" I asked him why he asked me so. "I have lost all my money and have become very, very poor." Money is the only G.o.d of many beings. Weak men, when they lose everything and feel themselves weak, try all sorts of uncanny methods of making money, and come to astrology and all these things. "It is the coward and the fool who says, "This is fate"" - so says the Sanskrit proverb. But it is the strong man who stands up and says, "I will make my fate." It is people who are getting old who talk of fate. Young men generally do not come to astrology. We may be under planetary influence, but it should not matter much to us. Buddha says, "Those that get a living by calculation of the stars by such art and other lying tricks are to be avoided"; and he ought to know, because he was the greatest Hindu ever born. Let stars come, what harm is there? If a star disturbs my life, it would not be worth a cent. You will find that astrology and all these mystical things are generally signs of a weak mind; therefore as soon as they are becoming prominent in our minds, we should see a physician, take good food and rest.
If you can get an explanation of a phenomenon from within its nature, it is nonsense to look for an explanation from outside. If the world explains itself, it is nonsense to go outside for an explanation. Have you found any phenomena in the life of a man that you have ever seen which cannot be explained by the power of the man himself? So what is the use of going to the stars or anything else in the world? My own Karma is sufficient explanation of my present state. So in the case of Jesus himself. We know that his father was only a carpenter. We need not go to anybody else to find an explanation of his power. He was the outcome of his own past, all of which was a preparation for that Jesus. Buddha goes back and back to animal bodies and tells us how he ultimately became Buddha. So what is the use of going to stars for explanation? They may have a little influence; but it is our duty to ignore them rather than hearken to them and make ourselves nervous. This I lay down as the first essential in all I teach: anything that brings spiritual, mental, or physical weakness, touch it not with the toes of your feet. Religion is the manifestation of the natural strength that is in man. A spring of infinite power is coiled up and is inside this little body, and that spring is spreading itself. And as it goes on spreading, body after body is found insufficient; it throws them off and takes higher bodies. This is the history of man, of religion, civilisation, or progress. That giant Prometheus, who is bound, is getting himself unbound. It is always a manifestation of strength, and all these ideas such as astrology, although there may be a grain of truth in them, should be avoided.
There is an old story of an astrologer who came to a king and said, "You are going to die in six months." The king was frightened out of his wits and was almost about to die then and there from fear. But his minister was a clever man, and this man told the king that these astrologers were fools. The king would not believe him. So the minister saw no other way to make the king see that they were fools but to invite the astrologer to the palace again. There he asked him if his calculations were correct. The astrologer said that there could not be a mistake, but to satisfy him he went through the whole of the calculations again and then said that they were perfectly correct. The king"s face became livid. The minister said to the astrologer, "And when do you think that you will die?" "In twelve years", was the reply. The minister quickly drew his sword and separated the astrologer"s head from the body and said to the king, "Do you see this liar? He is dead this moment."
If you want your nation to live, keep away from all these things. The only test of good things is that they make us strong. Good is life, evil is death. These superst.i.tious ideas are springing like mushrooms in your country, and women wanting in logical a.n.a.lysis of things are ready to believe them. It is because women are striving for liberation, and women have not yet established themselves intellectually. One gets by heart a few lines of poetry from the top of a novel and says she knows the whole of Browning. Another attends a course of three lectures and then thinks she knows everything in the world. The difficulty is that they are unable to throw off the natural superst.i.tion of women. They have a lot of money and some intellectual learning, but when they have pa.s.sed through this transition stage and get on firm ground, they will be all right. But they are played upon by charlatans. Do not be sorry; I do not mean to hurt anyone, but I have to tell the truth. Do you not see how open you are to these things? Do you not see how sincere these women are, how that divinity latent in all never dies? It is only to know how to appeal to the Divine.
The more I live, the more I become convinced every day that every human being is divine. In no man or woman, however vile, does that divinity die. Only he or she does not know how to reach it and is waiting for the Truth. And wicked people are trying to deceive him or her with all sorts of fooleries. If one man cheats another for money, you say he is a fool and a blackguard. How much greater is the iniquity of one who wants to fool others spiritually! This is too bad. It is the one test, that truth must make you strong and put you above superst.i.tion. The duty of the philosopher is to raise you above superst.i.tion. Even this world, this body and mind are superst.i.tions; what infinite souls you are! And to be tricked by twinkling stars! It is a shameful condition. You are divinities; the twinkling stars owe their existence to you.
I was once travelling in the Himalayas, and the long road stretched before us. We poor monks cannot get any one to carry us, so we had to make all the way on foot. There was an old man with us. The way goes up and down for hundreds of miles, and when that old monk saw what was before him, he said, "Oh sir, how to cross it; I cannot walk any more; my chest will break." I said to him, "Look down at your feet." He did so, and I said, "The road that is under your feet is the road that you have pa.s.sed over and is the same road that you see before you; it will soon be under your feet." The highest things are under your feet, because you are Divine Stars; all these things are under your feet. You can swallow the stars by the handful if you want; such is your real nature. Be strong, get beyond all superst.i.tions, and be free.
G.o.d: PERSONAL AND IMPERSONAL My idea is that what you call a Personal G.o.d is the same as the Impersonal Being, a Personal and Impersonal G.o.d at the same time. We are personalised impersonal beings. If you use the word in the absolute sense, we are impersonal; but if you use it in a relative meaning, we are personal. Each one of you is a universal being, each one is omnipresent. It may seem staggering at first, but I am as sure of this as that I stand before you. How can the spirit help being omnipresent? It has neither length, nor breadth, nor thickness, nor any material attribute whatsoever; and if we are all spirits we cannot be limited by s.p.a.ce. s.p.a.ce only limits s.p.a.ce, matter matter. If we were limited to this body we would be a material something. Body and soul and everything would be material, and such words as "living in the body", "embodying the soul" would be only words used for convenience; beyond that they would have no meaning. Many of you remember the definition I gave of the soul; that each soul is a circle whose centre is in one point and circ.u.mference nowhere. The centre is where the body is, and the activity is manifested there. You are omnipresent; only you have the consciousness of being concentrated in one point. That point has taken up particles of matter, and formed them into a machine to express itself. That through which it expresses itself is called the body. So you are everywhere; when one body or machine fails, you, the centre, move on and take up other particles of matter, finer or grosser, and work through that. This is man. And what is G.o.d? G.o.d is a circle with its circ.u.mference nowhere and centre everywhere. Every point in that circle is living, conscious, active, and equally working; with us limited souls, only one point is conscious, and that point moves forward and backward. As the body has a very infinitesimal existence in comparison with that of the universe, so the whole universe, in comparison with G.o.d, is nothing. When we talk of G.o.d speaking, we say He speaks through His universe; and when we speak of Him beyond all limitations of time and s.p.a.ce, we say He is an Impersonal Being. Yet He is the same Being.
To give an ill.u.s.tration: We stand here and see the sun. Suppose you want to go towards the sun. After you get a few thousand miles nearer, you will see another sun, much bigger. Supposing you proceed much closer, you will see a much bigger sun. At last you will see the real sun, millions and millions of miles big. Suppose you divide this journey into so many stages, and take photographs from each stage, and after you have taken the real sun, come back and compare them; they will all appear to be different, because the first view was a little red ball, and the real sun was millions of miles bigger; yet it was the same sun. It is the same with G.o.d: the Infinite Being we see from different standpoints, from different planes of mind. The lowest man sees Him as an ancestor; as his vision gets higher, as the Governor of the planet; still higher as the Governor of the universe, and the highest man sees Him as himself. It was the same G.o.d, and the different realisations were only degrees and differences of vision.
THE DIVINE INCARNATION OR AVATARA Jesus Christ was G.o.d - the Personal G.o.d become man. He has manifested Himself many times in different forms and these alone are what you can worship. G.o.d in His absolute nature is not to be worshipped. Worshipping such G.o.d would be nonsense. We have to worship Jesus Christ, the human manifestation, as G.o.d. You cannot worship anything higher than the manifestation of G.o.d. The sooner you give up the worship of G.o.d separate from Christ, the better for you. Think of the Jehovah you manufacture and of the beautiful Christ. Any time you attempt to make a G.o.d beyond Christ, you murder the whole thing. G.o.d alone can worship G.o.d. It is not given to man, and any attempt to worship Him beyond His ordinary manifestations will be dangerous to mankind. Keep close to Christ if you want salvation; He is higher than any G.o.d you can imagine. If you think that Christ was a man, do not worship Him; but as soon as you can realise that He is G.o.d, worship Him. Those who say He was a man and then worship Him commit blasphemy; there is no half-way house for you; you must take the whole strength of it. "He that hath seen the Son hath seen the Father", and without seeing the Son, you cannot see the Father. It would be only tall talk and frothy philosophy and dreams and speculations. But if you want to have a hold on spiritual life, cling close to G.o.d as manifest in Christ.
Philosophically speaking, there was no such human being living as Christ or Buddha; we saw G.o.d through them. In the Koran, Mohammed again and again repeats that Christ was never crucified, it was a semblance; no one could crucify Christ.
The lowest state of philosophical religion is dualism; the highest form is the Triune state. Nature and the human soul are interpenetrated by G.o.d, and this we see as the Trinity of G.o.d, nature, and soul. At the same time you catch a glimpse that all these three are products of the One. Just as this body is the covering of the soul, so this is, as it were, the body of G.o.d. As I am the soul of nature, so is G.o.d the soul of my soul. You are the centre through which you see all nature in which you are. This nature, soul, and G.o.d make one individual being, the universe. Therefore they are a unity; yet at the same time they are separate. Then there is another sort of Trinity which is much like the Christian Trinity. G.o.d is absolute. We cannot see G.o.d in His absolute nature, we can only speak of that as "not this, not this". Yet we can get certain qualities as the nearest approach to G.o.d. First is existence, second is knowledge, third is bliss - very much corresponding to your Father, Son, and Holy Ghost. Father is the existence out of which everything comes; Son is that knowledge. It is in Christ that G.o.d will be manifest. G.o.d was everywhere, in all beings, before Christ; but in Christ we became conscious of Him. This is G.o.d. The third is bliss, the Holy Spirit. As soon as you get this knowledge, you get bliss. As soon as you begin to have Christ within you, you have bliss; and that unifies the three.
PRANAYAMA First of all we will try to understand a little of the meaning of Prnyama. Prna stands in metaphysics for the sum total of the energy that is in the universe. This universe, according to the theory of the philosophers, proceeds in the form of waves; it rises, and again it subsides, melts away, as it were; then again it proceeds out in all this variety; then again it slowly returns. So it goes on like a pulsation. The whole of this universe is composed of matter and force; and according to Sanskrit philosophers, everything that we call matter, solid and liquid, is the outcome of one primal matter which they call ksha or ether; and the primordial force, of which all the forces that we see in nature are manifestations, they call Prana. It is this Prana acting upon Akasha, which creates this universe, and after the end of a period, called a cycle, there is a period of rest. One period of activity is followed by a period of rest; this is the nature of everything. When this period of rest comes, all these forms that we see in the earth, the sun, the moon, and the stars, all these manifestations melt down until they become ether again. They become dissipated as ether. All these forces, either in the body or in the mind, as gravitation, attraction, motion, thought, become dissipated, and go off into the primal Prana. We can understand from this the importance of this Pranayama. Just as this ether encompa.s.ses us everywhere and we are interpenetrated by it, so everything we see is composed of this ether, and we are floating in the ether like pieces of ice floating in a lake. They are formed of the water of the lake and float in it at the same time. So everything that exists is composed of this Akasha and is floating in this ocean. In the same way we are surrounded by this vast ocean of Prana - force and energy. It is this Prana by which we breathe and by which the circulation of the blood goes on; it is the energy in the nerves and in the muscles, and the thought in the brain. All forces are different manifestations of this same Prana, as all matter is a different manifestation of the same Akasha. We always find the causes of the gross in the subtle. The chemist takes a solid lump of ore and a.n.a.lyses it; he wants to find the subtler things out of which that gross is composed. So with our thought and our knowledge; the explanation of the grosser is in the finer. The effect is the gross and the cause the subtle. This gross universe of ours, which we see, feel, and touch, has its cause and explanation behind in the thought. The cause and explanation of that is also further behind. So in this human body of ours, we first find the gross movements, the movements of the hands and lips; but where are the causes of these? The finer nerves, the movements of which we cannot perceive at all, so fine that we cannot see or touch or trace them in any way with our senses, and yet we know they are the cause of these grosser movements. These nerve movements, again, are caused by still finer movements, which we call thought; and that is caused by something finer still behind, which is the soul of man, the Self, the tman. In order to understand ourselves we have first to make our perception fine. No microscope or instrument that was ever invented will make it possible for us to see the fine movements that are going on inside; we can never see them by any such means. So the Yogi has a science that manufactures an instrument for the study of his own mind, and that instrument is in the mind. The mind attains to powers of finer perception which no instrument will ever be able to attain.
To attain to this power of superfine perception we have to begin from the gross. And as the power becomes finer and finer, we go deeper and deeper inside our own nature; and all the gross movements will first be tangible to us, and then the finer movements of the thought; we will be able to trace the thought before its beginning, trace it where it goes and where it ends. For instance, in the ordinary mind a thought arises. The mind does not know how it began or whence it comes. The mind is like the ocean in which a wave rises, but although the man sees the wave, he does not know how the wave came there, whence its birth, or whither it melts down again; he cannot trace it any further. But when the perception becomes finer, we can trace this wave long, long before it comes to the surface; and we will be able to trace it for a long distance after it has disappeared, and then we can understand psychology as it truly is. Nowadays men think this or that and write many volumes, which are entirely misleading, because they have not the power to a.n.a.lyse their own minds and are talking of things they have never known, but only theorised about. All science must be based on facts, and these facts must be observed and generalised. Until you have some facts to generalise upon, what are you going to do? So all these attempts at generalising are based upon knowing the things we generalise. A man proposes a theory, and adds theory to theory, until the whole book is patchwork of theories, not one of them with the least meaning. The science of Rja-Yoga says, first you must gather facts about your own mind, and that can be done by a.n.a.lysing your mind, developing its finer powers of perception and seeing for yourselves what is happening inside; and when you have got these facts, then generalise; and then alone you will have the real science of psychology.
As I have said, to come to any finer perception we must take the help of the grosser end of it. The current of action which is manifested on the outside is the grosser. If we can get hold of this and go on further and further, it becomes finer and finer, and at last the finest. So this body and everything we have in this body are not different existences, but, as it were, various links in the same chain proceeding from fine to gross. You are a complete whole; this body is the outside manifestation, the crust, of the inside; the external is grosser and the inside finer; and so finer and finer until you come to the Self. And at last, when we come to the Self, we come to know that it was only the Self that was manifesting all this; that it was the Self which became the mind and became the body; that nothing else exists but the Self, and all these others are manifestations of that Self in various degrees, becoming grosser and grosser. So we will find by a.n.a.logy that in this whole universe there is the gross manifestation, and behind that is the finer movement, which we can call the will of G.o.d. Behind that even, we will find that Universal Self. And then we will come to know that the Universal Self becomes G.o.d and becomes this universe; and that it is not that this universe is one and G.o.d another and the Supreme Self another, but that they are different states of the manifestation of the same Unity behind.
All this comes of our Pranayama. These finer movements that are going on inside the body are connected with the breathing; and if we can get hold of this breathing and manipulate it and control it, we will slowly get to finer and finer motions, and thus enter, as it were, by getting hold of that breathing, into the realms of the mind.
The first breathing that I taught you in our last lesson was simply an exercise for the time being. Some of these breathing exercises, again, are very difficult, and I will try to avoid all the difficult ones, because the more difficult ones require a great deal of dieting and other restrictions which it is impossible for most of you to keep to. So we will take the slower paths and the simpler ones. This breathing consists of three parts. The first is breathing in, which is called in Sanskrit Puraka, filling; and the second part is called k.u.mbhaka, retaining, filling the lungs and stopping the air from coming out; the third is called Rechaka, breathing out. The first exercise which I will give you today is simply breathing in and stopping the breath and throwing it out slowly. Then there is one step more in the breathing which I will not give you today, because you cannot remember them all; it would be too intricate. These three parts of breathing make one Pranayama. This breathing should be regulated, because if it is not, there is danger in the way to yourselves. So it is regulated by numbers, and I will give you first the lowest numbers. Breathe in four seconds, then hold the breath for eight seconds, then again throw it out slowly in four seconds.
(This process is more difficult when the ratio is two, eight, and four: for further remarks see later .) Then begin again, and do this four times in the morning and four times in the evening. There is one thing more. Instead of counting by one, two, three, and all such meaningless things, it is better to repeat any word that is holy to you. In our country we have symbolical words, "Om" for instance, which means G.o.d. If that be p.r.o.nounced instead of one, two, three, four, it will serve your purpose very well. One thing more. This breathing should begin through the left nostril and should turn out through the right nostril, and the next time is should be drawn in through the right and thrown out through the left. Then reverse again, and so on. In the first place you should be able to drive your breathing through either nostril at will, just by the power of the will. After a time you will find it easy; but now I am afraid you have not that power. So we must stop the one nostril while breathing through the other with the finger and during the retention, of course, both nostrils.
The first two lessons should not be forgotten. The first thing is to hold yourselves straight; second to think of the body as sound and perfect, as healthy and strong. Then throw a current of love all around, think of the whole universe being happy. Then if you believe in G.o.d, pray. Then breathe.
In many of you certain physical changes will come, twitchings all over the body, nervousness; some of you will feel like weeping, sometimes a violent motion will come. Do not be afraid; these things have to come as you go on practicing. The whole body will have to be rearranged as it were. New channels for thought will be made in the brain, nerves which have not acted in your whole life will begin to work, and a whole new series of changes will come in the body itself.